Gurbani Defines Naam

“Naam” is one of the terms often used willy-nilly and fully exploited by the crafty Pujaaree-Group (priest-class, Ragi, Parchaarak, Deraavaad …).

Not knowing or understanding the Gurbani’s definition of the Naam, many go to the good-for-nothing Deraavaad (“ਬਾਨਾਰਸਿ ਕੇ ਠਗ”) to get Naam, as they are the Thekedaar (contractor) of Naam, with exclusive rights to market it!!

Some self-proclaimed Sant or Guroo will take you into their secret chamber and spit it in your mouth!

Some will secretly blow it in your ear and will ask you not to reveal it to anybody or share with anybody!

Nowadays, some are heard selling Naam via email!!

The Gurbani rejects all this non-sense circus of the crafty or fraudulent mind!

Sri Guru Granth Sahib (SGGS) defines the Naam

To remove our doubts, the Gurbani provides us very clear definition of the “Naam“. Here it is:

In essence, Naam is (1) Brahm-Giaan, Spiritual Knowledge, Giaan Padaarath,Gur-Shabad, etc. (written with the letters of an alphabet in the form of words), and (2) Hukam (Energy, Power, Sentient, Spirit, Chetan, etc.).

The entire Gurbani is the Spiritual Knowledge of the Naam

In nutshell, the Divine Wisdom of the entire Gurbani (SGGS) acquaintances us with the Divine Naam, Naam-Amrit, Naam-Dhan or Giaan-Dhann (the Wealth of the Brahm-Giaan or the Spiritual Knowledge…).

Since it’s through the Gurbani one may become absorbed into the Naam (“ਗੁਰਬਾਣੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ”), Therefore, to understand the Naam, we need to understood (ਬੁਝਣਾਂ) the entire Gurbani through the Shabad- Vichaar.

Now, according to the Gurbani, how can the Shabad Guroo be realized? There is no shortcut! Shabad-Vichaar is must (Reflections on the Gur-Shabad, contemplation on it, Understanding it, then living that Brahm-Giaan of the Gurbani in daily life) — die in the Shabad.

However, there is the Gurbani’s condition as to how we can extract the Naam from the Gur-Shabad. That condition is — it must be understood properly through thr Shabad-Vichaar (Reflections on the Gur-Shabad) and then lived in daily life:

ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).

To summarize the process, first off, the Gurbani urges us to bring about a “storm of the Divine Knowledge” within through the Shabad-Vichaar (Gurmat — Spiritual Wisdom or Giaan of the Gurbani). This practice of the Gur-Shabad (ਸਬਦ ਕਮਾਈ) will remove our doubts (Bharam), the spell of Maya (love or hunger of Maya), duality, attachment, desires, wicked intellect, and so on. This all is clearly explained in the following verses:

The word “Jalu–ਜਲੁ” (literally meaning water) in the foregoing verse symbolizes Naam-Amrit. For example, in the following verse the Naam-Amrit is said to be “ਜਲੁ-Jalu”:

ਹਰਿ ਕਾ ਨਾਮੁ ਅੰਮ੍ਰਿਤ ਜਲੁ ਨਿਰਮਲੁ ਇਹੁ ਅਉਖਧੁ ਜਗਿ ਸਾਰਾ ॥: The Water of the Hari’s Naam-Amrit is immaculate. This is the best medicine in the world (to obtain Liberation). (sggs 659).

Therefore, in order to become immersed in the Naam-Amrit, the Gurbani urges us to realize the Gur-Shabad. This will require taking step Inward, living every moment with Shabad-Surti (Awareness).

In nutshell, “Brahm-Giaan” of the entire Gurbani introduces us to the Naam-Amrit. In other words, to understand the Naam, we need to understood (ਬੁਝਣਾਂ) the entire Gurbani through the Shabad- Vichaar (churning the Gurbani).

The Gurbani cannot be more clear and straightforward! Clearly, the Gurbani’s “Naam Japanaa” is NOT robotically chanting “Waheguroo, Waheguroo…” or any other word or phrase for that matter!!

We don’t allow the Gurbani to go through us

Although we go through the Gurbani (via reading/hearing/robotic memorization, etc.), but we don’t allow the Gurbani to go through us!!

The result is confusion. Taking advantage of people’s lack of understanding (ਸੂਝ-ਬੂਝ) of the Gurbani (SGGS), religious con-artists are flourishing and populating around the world.

The Gurbani is the Way of Understanding. It is not the way of Karamkaand — mechanical reading or reciting, dogmas, fanaticism, rituals, Pakhand, etc, as propagated by the crafty Pujaaree-Group.

There is no place for Karamkaand in the Gurmati or Wisdom of the SGGS. Those who think otherwise apparently take the Gur-Shabad to be just a song or “ਗੀਤੁ-Geetu” just as the greedy and crafty Pujaaree-Group which has been rejected in the Gurbani.

ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥: Whatever the Pandit and the Mullaan have written (the path of Karamkaand, Shariyat…), I have abandoned (all of that); I have not taken any of it ||3||. (sggs 1159).

In nutshell, the SGGS time and again reminds us that Naam is the best of all Wealth, the greatest Treasure, a valued Divine Gift, etc. – a greatest asset in human life!

ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥ ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥ ਅੰਮ੍ਰਿਤੁ ਤਜਿ ਬਿਖੁ ਸੰਗ੍ਰਹੈ ਕਰਤੈ ਆਪਿ ਖੁਆਇਆ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲੇ ਸੋਝੀ ਪਈ ਤਿਨਾ ਅੰਦਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥: The home within is filled with Ambrosial Nectar, but the self-willed manmukh does not get to taste it. He is like the deer, who does not recognize its own musk-scent; it wanders around, deluded by doubt. The manmukh forsakes the Ambrosial Nectar, and instead gathers poison; the Creator Himself has fooled him. How rare are the Gurmukhs, who obtain this understanding; they behold the Lord God within themselves.

The mind is what takes us away from the divine that’s why guruji says manmukh that is mind facing and this is when apparently we believe our existence as a separate individual however our true essential nature is that of pure awareness or jot saroop and this is realised the minute we become Gurmukh that is we turn our attention towards the divine within or gur within.

Yet we are always this divine self , apparently unaware of our divinity due to the mind which overpowers.
Through shabad veechaar and just by being the witness of all the thoughts we discover the timeless being which we have always been.

Man meria antar tere nidhaan hai.
We need to keep watching this mind which is what is maya or haumai and yet that pristine awareness is always timelessly what we all are.

Slightly different perspective: how could we find ABINAASEE PRABHu with foggy lens? Gurbani is Awe ! Wao ! bismad – WithoutGurBani – the manifested Guru actualizing ABINAASEE PRABHu seems a challenge;
A slight change in the spelling may bring the insightfulness of a lifetime transformation, connecting all dots, clearing all fog; – it doesnt seem anything close to dissecting – it is an inquiry, repeatedly researching, reflecting, learning, re-validating to reach the grounded insight( BudhBibeka).

The abhinasee prabh is our deepest reality. The indestructible essence is what our real self is our atma.
This can be experienced through kirpa and pure longing for this gyan.
The awareness that is aware of all the thoughts feelings and emotions is what is pristine and before all our conditioning, this is abhinasee prabh.

Nirkhat nirkhat jab jai paava tab lai nirkhai nirakh milava.
Searching searching when it is found then the seeker merges into the seeking and the seeker becomes the sought.

The search for abhinasee prabh is a search as long as we are identified with our minds which makes us feel that we are a separate individual but the moment we see ourselves beyond the mind then it is seen that abhinasee prabh is the essence.

Just at this moment if we keep the mind aside there is a deep sense of presence which is aware of everything
And through which all senses are functioning.
Staying with this is naam Simran.

And this takes us away from the mind with all its dualities.
Antar gur aradhna jehva jap gur nao.

Satnam – Thanks for adding so much luv, NaNK’s NaMou to the conversation. Here is an example -what I meant by researching and insight could emerge for a new meaning of the same word
Mind – how about understanding and exploring it as seeking MyEnd – a domain where, I , my, me, affiliations end, wouldnt this affirmation, on finding meaning, identifying with the barriers of “I , my, me” there after it is “Antar gur aradhna jehva jap gur nao”

Thank you for reiterating how abhinasee prabh is seen and “experienced through kirpa and pure longing ”

I truly agree with you veerji gurbani is metaphysical poetry not to be taken literally. Sometimes gur Guru and other spellings are for lyrical prosody, the main core essence of all gurbani being only to find the abhinasee prabh.

If we intellectuallydissect bani like the above posts it ll only take us at the level of mind and not beyond the duality of shabd jaal or linguistic correctness, one might be a scholar by such futile intellectual understanding but definitely not a gyani because our emphasis should be on gyan and not at mere spellings.

Guru Gobind singh ji says aad ant ekai avatara soiee guru samjhio hamara.
Now from this line it only means that which does not change is the Guru, which in bane is used by synonyms like Akal purakh or abhinasee prabh or sahib.

We can keep getting into debates about differences between alternate spellings like ajooni or a Joni but truly speaking they were only for the poetic beauty to fit into the meter of the style of the poetry,
However all gurbani is always to be understood from ek ongkaaar.

And so all apparently dualism is language for its poetic beauty has been used to dissolve our mind into that supreme wahiguru, ppl might argue that Guru shabad nam hukam are different but if you understand ek oankaar the mystery will be revealed and please understand ek oankaar is not one god it is only the one that always is.

All our Guru Sahibs merged into their essence and so became ajooni as they were one with the unborn light and therefore we worship our own gur or divine essence which is reflected through the physical forms.

At the root of this very mind is Paramatma , we can call that Guru or shabad or naam and as sikhs to understand this mool as everything is our job not to be stuck in word web.

In bavan akhari by kabir ji he himself says that the words are only a duality of the mind the imperishable cannot be expressed through the words and it is only the job of scholars to debate that not the job of a seeker of truth.

Sabh gobind hai sabh gobind hai gobind bin nahin koi,
Now think and tell is gobind different from Guru or is ram different from gurooo or is ek different from Sahaj or are we different from ek oankaar. People who are attached to their mind and a separate self gurbani calls it haumai might say noo no sikh ek oankaar is different from Hindu om which is different from our guru but sangat ji this is sheer ignorance the truth is one and the only one. Our gurus were not proclaiming a different truth from Buddhist or Hindu truth, they were simply showing us our essence which is beyond religion.

Everyday when we read jaap sahib these are not words separate from out true identity. Words like adharmang amajbe sat chid ananda and countless other beatiful words are only pointing to ek that supreme truth, now it’s a good intellectual discussion to say no no our gurus are stating a sikh truth and all this is futile.

That is why all gurbani is to be understood from the heart not the mind and from the standpoint of ek oankaar.

From within gurbaanee we are supposed to get the understanding of ABINAASEE PRABHu only and this understanding is being provided thru the application of words Gur/ guru and Guroo.
we are grossly deviating from the core concept of knowledge from gurbaanee.

Thank you sir, “Also the Mool Mantar tells us Ajooni when the Braham is Complete or In Oneness”
Please
search,
read,
answer and
share about ਆਜੂਨੀ whether or not it is complete ?
Gurbani reflections are based on Gurbani only.

Mai bin gur dekhe nind na aavai.
In above pankti which gur in jooni the gurbani is talking about?
In our day to day life how we live this line of gurbani and which gur we should remember, is that some dehdhari guru?
Please clear my doubt.

Mukesh Veer Ji, based on my understanding, in Sikhi, the Divine Darshan can be experienced through the eyes of the “Budhi” which is absolutely in sync with the “Bibek Budhi” (“ਬਿਬੇਕ ਬੁਧਿ”) of the Gurbani.

Thanks T singh ji for nice explanation
But my question is our normal eyes cant have the darshan of divine that is what gurbani says, so gur should be ajooni not in joni as said by veer gurjeet singh ji
“Mai bin gur dehhai neend na aavai” here gur is ajooni and we need bibek budhi to have the darshan of the gur.

Mukesh ji,
“But my question is our normal eyes cant have the darshan of divine that is what gurbani says,”
You can see “Gur” with your normal eyes as gurbanee says.For this you should be first know and accept what is Gur as per Gurbaanee.
In my opinion the very first FIG at the begening of SGGS ji is to be known and accepted as Gur .
So whenever wherever you see this FIG you should be having the Darshan of DIVINE as Gur.

In another Sabd Mhla 4 elaborates how glimpse of Guru is achieved by the technique of ਗੁਰ – ਬਿਰਹੁ on a daily basis by meditating on NaMou- listening to keertan day to day living these methods appeal to the Guru and helps see the Guru
ਨੈਣੀ ਬਿਰਹੁ ਦੇਖਾ ਪ੍ਰਭ ਸੁਆਮੀ ਰਸਨਾ ਨਾਮੁ ਵਖਾਨੀ ॥
ਸ੍ਰਵਣੀ ਕੀਰਤਨੁ ਸੁਨਉ ਦਿਨੁ ਰਾਤੀ ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਭਾਨੀ ॥੩॥

If I can sum up what you are saying, 4 + 1 = 5 will add up if the Gurbani’s word “Tanu” is taken to mean:
“Tanu” = Dehi + Bedehi
= 4 + 1
But the Gurbani seems to suggest “Tanu” and “manu” as two separate: “ਤਨੁ ਮਨੁ ਰਾਮ ਪਿਆਰੇ ਜੋਗੁ” (sggs 1164).

Thank you.
Sir, do you agree ਗੁਰੁ is ਆਜੂਨੀ and ਗੁਰੂ is ਅਜੂਨੀ -or you want Gurbani reference.
One or more Gurbani pankti would be better to support opinion on Jarh and it connection to haadh/maas as Jarr

The meanings of the Gurbani are within Gurbani. The catastrophe being that the Nirmala Scholars have not used that methodology to get the meanings of Gurbani.

The words Gur and Guru are very distinct in Gurbani but no one has paid any attention to it.
Recently this Pankati has raised a controversy in Sikh Circles
ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ; ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥ – (੬੧-੭, ਸਿਰੀਰਾਗੁ, ਮ; ੧)

Because some think all our Mehullas have taken some decisions which need to be revoked later.

Some take it insulting as this is a direct attack on this Pankati.

But as per Gurmat ਗੁਰੁ is in Jooni or Maya and ਗੁਰੂ is Ajooni (The Sachkhand)

The word is Gurbani not Gurubani(ਗੁਰਬਾਣੀ not ਗੁਰੂਬਾਣੀ)

Although those who has read Hindi only will pronounce Gur(u) as Guru (ਗੁਰੁ as ਗੁਰੂ)

But who has read Punjabi will read Gur(u) as Gur not Guru (ਗੁਰੁ Not ਗੁਰੂ)

All Teekas have translated Gur as Guru which need to be rectified.

Also Gur is Chetan (living) as our Mool and also the words in Gurbani which are Jarh (Non Living).

All facts need to be understood for NAAM as well.

One Naam is in written form (Akhari NaaM) of Words which are Non Living another Naam is Chetan or Shakti. (Naam Kay Dharey Sagley Jant)

In my observation I find that No where Gurbaanee makes any reference as “ik omkaar”. This needs to be clearly understood for more clear and better understanding of gurbaanee.. Once this is understood the way gubaanee is telling one would get the true understanding and significance of NAME and FORM of the ONE INFINITE BEING.

Satnam ji,
All gurbani is a vyakhya of the mul mantar and the mool mantar starts with ink oangkaar or ik omkaar doesnot matter how one wishes to pronounce the alpha numerical character which is the beginning of mul mantar. All guru sahib jees bani is an explanation of the one. Sometimes the translations say that there is one god but nowhere does bani support the idea of god as a separate entity and ik oangkaar is one consciousness or divine light which alone is and will ever be. Gurbani reminds us to accept our physical form as illusory which includes body mind emotions and only as atma as real self which is what god is. And so in reality there are no two or no me and you nor so many billions and trillions of forms rather one divine being it does not matter if you call it ik omkaar or ek oankaar what matters is that that light is what has always been yet appearing as multiple manifestations.
Jal tarang ar phen budbuda jal te bhinn na hoi.
And so parmatma again does not matter if you call that wahiguru or ram or alla
Because guruji has right in the beginning said ek.
Oangkaar is that which is transcendent reality beyond the three states of Prakriti the root.
And gurbani says jab ham hote tab tum nahin ab tum hi ham nahin
Which means till we believe in our separate self which is ego our identity as the divine is lost and the minute we see our true self nij atma which is same as the essential reality in all beings then only that reality is seen.
Guru Nanak dev ji says tat niranjan jot sabaiee sohung bhed na koi jeeo
Bhul chuck maaf
Wjkwjk

The bani in dakhnee oankaar by Guru Nanak dev ji would help further.
It is to be noted that truth is one yet worshipped in different ways and bani says gur gur eko vais anek. Which means god or wisdom of truth is one in different forms.
When we bind ourselves to seeing god through a single lens or bind ourselves to exactness of language or pronunciation only we miss out a lot on the essence of bani.
All enlightened masters be it Guru Nanak Dev ji or Jesus or Krishna or the prophet have only inspired people to see what they have seen and to become one with that again call it whatever or god does hardly matter.
Sikh is a student of gur satguru which means the student of this gyan or the student of truth, this by no means should confine us sikhs to stop becoming one with the truth by only getting stuck in the form and linguistic correctness of pronunciation of gurbani.
Hope this helps ji,
Bhul chuk maaf
Wjkkwjkf

Satnam ji beautiful explanation ji. I truly feel that shabad, naam and guru are synonymously used to indicate the eternal timeless being which in essence is nirmame or beyond name and Guru ji time and again uses these words to refer to ik omkaar that supreme self or the at a or who we are beyond name and form so gur too refers to that wisdom or that infinite being.
Nanak gur parmesar eko Jaan. Or the tuk gur parmesar ek hai Sabah meh rahia samaiee. Because the physical form of a human who has realised who they are in essence no longer remain individuals rather their being is one which is what is gur or the timeless wisdom.
The vedantic traditions call it at a or the self and gurbani too is referring to this which we all are as gur or shabad. And Sikh is a student who abides in naam or consciousness of being and sees him or herself as awareness itself. Bani in sukhmani says aape bina aape Dana. And Bina is a Persian word for the witnessing presence or atma and as the beginning of mul mantra defines our mul or root as ik or one it means there is no difference between Guru and naam or hukam or our self. That’s why bank says meditating on god god servant becomes god har jan hari antar nahin Nanak is sachee jaan.

Veerji as per the line in sukhmani sahib “ naam ke sang udhare sun shravan kar kirpa jis aapne naam lae Nanak chauthe pad meh so jan gat pae” what I understand as naam is the existential reality or absolute truth of who we are that is our transcendental nature or atma which is the fourth state or the state of turiya. Naam is that witnessing consciousness which is the fourth stateless state and beyond the three states of Prakriti that is it is who we are beyond the mind. And gurus I feel strongly compel us to associate with this state of our true nature which is naam Simran or state of presence where only ik exists or only that consciousness prevails and it itself exists as all this. The simplest way to abide in this as this is to drop the mind and leave all the thoughts and then what remains is what naam is which is inseparable from our core or as gurbani says atam meh parabraham lahante. The notion of a separate self haume is too an illusion seen from the state of naam and only wahiguru or that absolute brahman is and is all this too. I strongly feel gurbani uses naam Shaban and satguru as synonyms to denote this absolute truth which Buddha called bodhisattva or such ness and gurus use satguru as the last line of Anand sahib says satguru rahiaa bharpoore and this means that divine presence is all pervading and is everything. When maharaj says ik oangkaar at the beginning it points to all diverse forms only as an apparent wave in that one consciousness which is who each one of us are and what the guru tattva is as Guru gobind singh jee says aad ant ekai avatara soiee Guru samjhio Hamara and so Guru is that consciousness or our true self right here and now and forever.

The post is wonderful and removing all douts.
One question i wnt to ask, when Guru Nanak ji says “shabad guroo surat dhun chela” then which dhun the guurji talking about, i think along with shabad vichhar we should meditate on satnaam or waheguru dhuun to go deep inside to hear and experience the real naam and realize our jyot swaroop, kindly guide me on this.

Satnam ji I feel that gurbani time and again inspires as to abide in our true nature or sachkhand where only the formless consciousness exists and is inseparable from who we are essentially. Shabad is that transcendental naam or satnaam which only exists beyond our mind or beyond the three states of Prakriti or you can see it as the witnessing consciousness aware of waking state dream and deep sleep.
In sukhmani sahib Nanak chauthe pad meh so jan gat pae where Guru ji says naam ke dhare sagle Janet points to this aatmic state of pure awareness or truth. The line that you have quoted from sidh goshth shabad guru surat dhun chela I think is that this consciousness which is timeless awareness and who we are at our mool is the supreme guru wahiguru or brahman and Surat is our attention this when focused on the vibration of consciousness is the apparent chela or student and in no time it is realised that guru and chela are one ik oamkaar the division is only due to our minds or haume that’s why gurus time and again tell us to drop this haume or burn it in that consciousness shabad so that only it remains. As a simple and powerful way just try dropping all your thoughts at this moment and stop thinking about past or future forget who you are personally and see what remains this itlself is shabad or naam or awareness or Christ light or jot saroop.
The other ways to abide in this truth is mantra chanting like repeating wahiguru or any word till only this pure awareness remains and you or me is inseparable from this. Bani tells us eh man meriaa too sada sachh samaal jio. Abide in this truth and it’s not difficult because it is who we are and have always been so gurus call it sahaj sahaj sahaj means natural state or easy not some far off goal or end of life salvation. But because our attention is outward towards mind which is maya which means manmukh gurus tell us to keep the attention inwards towards Guru within the living presence. Aad gurey namah jugaad gureh namah satgureh namah siri guru deveh namah

Veerji I hear constant sound in my head, even after blocking my ears.
I did get my ears checked from ENT specialist, everything is normal according to them.
Is this naam or something else. If it’s naam, what should be my next step ?

thanks veerji beautifully written is naam same as atman and is satguru same as atman too???? does naam and satguru in gurbani refer to the one supreme consciousness or parbrahma ??? or does it refer to something else???? anand sahib says the last few lines satguru rahiaa bharpoore ?? what does that mean???
is satguru and naam in all beings hindus Christians???

Thank you brother Satnam Ji for taking the time to respond. Welcome to the Gurbani Blog!

In the very first line of the first stanza of the “Anand” Sahib (sggs 917), the Gurbani reveals to us that the real “Ananad” is realized upon realization of the Satigur (i.e., ਸੱਚ ਦਾ ਗਿਆਨ, ਸੱਚ ਦਾ ਪਤਾ ਲਗਣ ਤੇ – Knowledge of Truth, Brahm Giaan …).

But the condition is — as the Gurbani says — we must focus consciousness on the Satigur:
• ਜਿਨੀ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ਸੋ ਖਾਲੀ ਕੋਈ ਨਾਹਿ ॥: Those who focus their consciousness on the Satigur, do not remain unfulfilled (wihtout, empty, void, etc.). (sggs 950).

wao that was so beautiful veerji thanks for the beautiful reply and really love reading your replies and blog so that means then naam and satguru are one and the same divine consciousness or are they different??? what my little understanding is then is that both naam and satguru points to ones innate reality or our atma??? please correct my understanding ji thanks a lot waiting for your reply guruji bless you and your great sewa

According to the Gurbani, Shabad-Vichaar is must. Without it, Satigur cannot lead us to realize Naam, or Divine Virtues, or Divine Giaan…:
• ਵਿਣੁ ਸਤਗੁਰ ਗੁਣ ਨ ਜਾਪਨੀ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥੪੪॥: Divine Virtues are not realized without the Satgur until Shabad-Vichaar is not engaged in (sggs 936).
• ਸਤਿਗੁਰਿ ਨਾਮੁ ਬੁਝਾਇਆ ਵਿਣੁ ਨਾਵੈ ਭੁਖ ਨ ਜਾਈ ॥: The Satigur has led (me) to understand the Naam; without the Naam, hunger (of Maya) does not go away (sggs 423).

Thank you for giving a direct, clear and straight forward description of NAAM. It is difficult for our community to come out of ancient tradition that defines naam as silent or loud repetition of a mantar word. Our Guru does not subscribe to the old practice of repetition of any word given by self appointed clergy. I urge my friends to pay attention to what you wrote.

Dear T. Singh Ji I often read your synopsis. It is so simple and well explained with all proper inferences. I sometimes wander how do you know so much. You must have done extensive research. I just wanted to thank you for putting up this website and keep coming up with different blogs. I haven’t read them all, although intend to read all many times so they stick with me. Thank you again. Very much appreciated!!!

The Gurbani is meant to be understood. However, the Sikh clergy class is succeeding in their alliances with management to convert Gurdwara programs into Brahamanic practices just like they were prevalent before Guru Nanak. The Gurdwara programs are restricted to only singing and recitations without Shabad-Vichaar. If there is any Shabad-Vichaar, it is only by illiterate clergy class and not by Gurmukhs (followers of Truth, Wisdom of the Gurbani…). All of this is similar to what was prevalent before Guru Nanak. Guru ji introduced a major change in the religious practices by promoting Shabad-Vichaar to replace all rituals.

However, there is no counting or calculations for the one who has become the Gurmukh (one who lives the Shabad-Giaan, Gur-Giaan, Gurmat…); because he remains abided in his Mool (Source, Prabh…), within.
• ਗੁਰਮੁਖਿ ਸਗਲੀ ਗਣਤ ਮਿਟਾਵੈ ॥: The Gurmukh erases all calculations (sggs 942).

Veerji first of.. your writings are superb!! You are blessed..
I am reading since last few years now…

I was wondering if u can write up on BAD Words to help our youth who wear Dumallas and do path and also say F** words in North America..I work with teens and this is something they do as a part of school environments.. or to retort to someone being a bully..
I feel we should not.. pls advise

Please search the “Archives” (in the main Menu above) for blog posts titles containing words such as wisdom, Knowledge, Giaan. You will certainly find some relevant posts.
Thank you Khush Ji for taking the time to respond to this post.
Welcome to the Gurbani Blog!

Thank you Veer Ji for taking the time to respond! Also, thank you for sharing the quote.
As about quotations, the Gurbani is full of many more related verses, but all cannot be given from a space point of view.